A64611:2192
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3. To whom the power of the Keys is committed, against whom, and in what order to be used.
3. To whom the power of the Keyes is committed, against whom, and in what order to be used.
Unto whom the declaration and denouncing of Gods Word is committed, to them also is committed the power of the Keys. The denouncing and publishing the anger and favour of God, which is performed in the preaching of the Gospel, is committed unto the Ministers: For the preaching of the Gospel is committed to them alone. But that denouncing, which is exercised in Church discipline, belongeth to the whole Church: For unto the whole Church doth discipline and spiritual jurisdiction belong. Now the denouncing and declaration which is used in the ministry of Gods word, is done after another manner than in the Church discipline. In the ministry of the word, the anger of God the word going before, is by every Pastor alone or Minister of the word privately denounced against all ungodly, unbelieving, and unrepenting persons: namely, that they are exiled from the Kingdom of Christ, as long as they repent not, neither live according to the prescript rule of the Gospel. And again, if they repent, the grace and favour of God, and remission of sins, is by the same Pastors and Ministers signified and declared out of the Word of God unto them.
UNto whom the declaration and denouncing of Gods Word is committed, to them also is committed the power of the Keyes. The denouncing and publishing the anger and favour of God, which is performed in the preaching of the Gospel, is committed unto the Ministers: For the preaching of the Gospel is committed to them alone. But that denouncing, which is exercised in Church discipline, belongeth to the whole Church: For unto the whole Church doth discipline and spirituall jurisdiction belong. Now the denouncing and declaration which is used in the ministery of Gods word, is done after another manner than in the Church discipline. In the ministery of the word, the anger of God the word going before, is by every Pastour alone or Minister of the word privately denounced against all ungodly, unbeleeving, and unrepenting persons: namely, that they are exiled from the Kingdome of Christ, as long as they repent not, neither live according to the prescript rule of the Gospel. And againe, if they repent, the grace and favour of God, and remission of sinnes, is by the same Pastours and Ministers signified and declared out of the Word of God unto them.
1Object. Then have men power to condemn. Ans. They have ministerial power; that is, the charge and function of denouncing unto men, according to Gods Word, that God remitteth or not remitteth their sins. And this is done two ways: §1First, and in general, when in the preaching of the Gospel they declare, That all believers are saved, and that all unbelievers are condemned. §2Secondly, when as they exercise this function of declaring Gods will privately unto particular men, and towards every one in several: and when remission of sins is promised to some certain person repenting, and ⟨p. 486⟩when likewise the anger and displeasure of God is denounced against any one person not repenting, as long as he continueth in that mind. So Peter said to Simon Magus, 2Thou hast neither part nor fellowship in this business. The same is to be said in particular to every one, as often as need requireth: neither must we do it at our own pleasure, but according to the word of God. And this is the power of the Keys granted unto the Pastors, and annexed unto the Ministry of the word. But to execute this sentence declared, belongeth to God alone. In Ecclesiastical jurisdiction, or Church-judgement, the denouncing of the favour and wrath of God, is not done by any privately, but by the whole Church, or in the name of the whole Church, by such as are deputed thereunto by the common consent of all. And this denouncing is used for some certain causes, and towards some certain persons, having also companying it a debarring and excluding from the use of the Sacraments, when need requireth.
1Object. Then have men power to condemne. Ans. They have ministeriall power; that is, the charge and function of denouncing unto men, according to Gods Word, that God remitteth or not remitteth their sins. And this is done two waies: §1First, and in generall, when in the preaching of the Gospel they declare, That all beleevers are saved, and that all unbeleevers are condemned. §2
1Now, Who are to be excommunicated, is known sufficiently by that which hath been said before; namely, such as either deny some Article of faith, or show that they will not repent, or submit not themselves to the will of God, according to his commandments, neither make any doubt of persisting stubbornly in manifest wickedness. All such are not to be admitted into the Church: or, if they have been admitted into the Church in baptism▪ yet we must not go forward in offering them the Lords Supper.
1Now, Who are to be excommunicated, is known sufficiently by that which hath been said before; namely, such as either deny some Article of faith, or shew that they will not repent, or submit not themselves to the will of God, according to his commandements, neither make any doubt of persisting stubbornly in manifest wickednesse. All such are not to be admitted into the Church: or, if they have been admitted into the Church in baptisme▪ yet wee must not goe forward in offering them the Lords Supper.
1That Order is to be observed in executing the office of the Keys which Christ himself, Matth. 18. hath set down. §1When a man hath committed some private trespass, he must first be courteously admonished by one, according to the commandment of Christ:2 §2If thy brother trespass against thee, go and tell him his fault between him and thee alone: if he hear thee, thou hast won thy brother. Moreover, if being admonished by one, he doth not yet repent, he must be again privately admonished by thee, taking one or two with thee. And such admonitions must be done according to Gods word, and with signification of good will towards the offender; and that not but for causes just, weighty, and necessary. And if neither so admonished by one or two he repent, he is to be corrected by the whole Church. Which also Christ hath commanded.§3 If he will not vouchsafe to hear them, tell it unto the Church. Now, if a man transgress publicly by offending of the whole Church, he must also publicly be corrected by the Church, according as his trespass is. §4If neither yet he will repent, being admonished and chastised by the Church, whether it be he that committed a private trespass, or he that committed a public offence, at length excommunication must be inflicted by the Church, as the extreme and last remedy to correct men obstinate and impenitent: even as also Christ himself commandeth in these words next following the place before alleged, If he refuse to hear the Church also, let him be unto thee as an Heathen man, and a Publican. In these words Christ expressly commandeth all, whosoever, being after this sort admonished by the Church, will not repent, to be by the common consent of the Church excommunicated, until they repent. This then is the lawful course of reclaiming such as go aside, and refractary persons in Christs Church, if the degrees prescribed be observed in the execution. The degrees prescribed are four: 1. A brotherly private admonition. 2. An admonition by many. 3. An admonition by the Church, 4. The public decree and sentence of the Church. The first and second degree take place in private offences; the third, in notorious and grievous public crimes or scandals; the fourth, in a case of contumacy, in which only the Church proceedeth to excommunication, reputing the obstinate party for an Heathen and Publican;
that is, for an alien and stranger from the Church and Kingdom of God, until he repent. Wherefore necessarily before excommunication first goeth a knowledge of some slip or error, and a knowledge of obstinacy or stubbornness. If then any man become a Papist, or an Arian, or a Davidian, or an Apostate in any other kind, he must not be reputed a member of the Church, though himself profess that he is, and desire to continue therein, unless he abjure and detest his error, and live according to the doctrine of the Gospel. The reason is, because God will have his Church separated from all other Sects ⟨p. 487⟩and limbs of the Devil: but they, who reverse their oath made in Baptism, are limbs of the Devil: Therefore they are to be exiled the Church; yea, though they profess themselves Christians. For, in deeds they deny what they profess in words: and therefore it is evident, that they lye and dissemble; seeing faith and a Christian life cannot be dis-joined; and they who separate them, mock God and his Church. Now, an Apostate is not such an one as sometimes,1 or oftentimes offendeth in life and doctrine, and repenteth again; but such an one, as who being apparently convicted of open errors and out-rages, refuseth to desist from them. Howbeit, if any profess repentance, and make outward show thereof, though inwardly he be an hypocrite, the Church is bound to admit such an one, until he bewray himself. For the Church may not judge of things secret and hidden.
that is, for an aliant and stranger from the Church and Kingdom of God, untill he repent. Wherefore necessarily before excommunication first goeth a knowledge of some slip or errour, and a knowledge of obstinacy or stubbornesse. If then any man become a Papist, or an Arrian, or a Davidian, or an Apostata in any other kind, he must not be reputed a member of the Church, though himselfe professe that hee is, and desire to continue therein, unlesse he abjure and detest his errour, and live according to the doctrine of the Gospel. The reason is, because God will have his Church separated from all other Sects ⟨p. 487⟩and limbes of the Divell: but they, who reverse their oath made in Baptisme, are limbes of the Divell: Therefore they are to be exiled the Church; yea, though they professe themselves Christians. For, in deeds they deny what they professe in words: and therefore it is evident, that they lye and dissemble; seeing faith and a Christian life cannot be dis-joyned; and they who separate them, mocke God and his Church. Now, an Apostata is not such an one as sometimes,
Christ hath given to his Church the power of Excommunication, not for the destruction of the sinner which is to be excommunicated, but for his edification and salvation. Wherefore the end of this discipline is not to establish the sovereignty and tyranny of the Ministers: The Kings of the Gentiles reign over them; 1but ye shall not be so. The Ministers themselves must most of all be subject to this discipline, and with this bridle they are specially contained within the bounds of their vocation; because the Keys belong not to Ministers alone, but to the whole Church. Much less is this the end of Ecclesiastical discipline, that wretched sinners should be vexed, oppressed,2 and driven to desperation (these are the slanders of the enemies of this discipline) but the true ends are those which the Apostle delivereth and showeth: §11. That the rebellious, by this means disgraced and terrified, may bethink themselves and repent, Let such a man be delivered unto Satan,3 for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. §22. Lest other Christians, by the example and conversation of wicked ones, should be corrupted. For, one scabbed sheep, unless he be cured or excluded, may infect the whole flock; and a little leaven leaveneth the whole lump. Your rejoicing is not good: 4know ye not that a little leaven leaveneth the whole lump? §33. That others may be put in fear of offending; Them that sin, rebuke openly, that the rest may fear. §454. That the Church be not defaced with scandals, and to avoid the profanation of the Sacraments, and Gods anger consequent thereon: Purge out therefore the old leaven,6 that ye may be a new lump, as ye are unleavened: For Christ our Passover is sacrificed for us. These then are the ends and uses of Ecclesiastical discipline or excommunication.
The abuses that are to be avoided in Excommunication, are; 1. That the degrees of admonition be not neglected,1 and that we begin not preposterously from the last, but from the first. §1First therefore let private admonition take place, and let him be gently and courteously admonished, which hath offended; and let the admonition be a detecting and reproof of his error out of Gods Word, and an exhortation to amendment. §22. Let it be done in such sort as it ought; that is, according to Gods Word, with signification of our brotherly love, and desire of succouring them that err, and that to their salvation. For, God will not execute another's sentence, but his own: Therefore our offending brother must not presently be reckoned for an enemy, or alien from the Church, but be admonished as a brother; according to that of the Apostle: Yet count him not as an enemy, 2but admonish him as a brother. §33. Let it be done on just, weighty, and necessary causes, and not on wrong, doubtful, and causes of no importance. We may not proceed on every suspicion to Excommunication, but upon urgent necessity, as Physicians, who come not to lancing, until mere necessity enforce them. Now, this necessity is then, when errors against the foundation of faith, and open out rages are obstinately maintained, and the whole congregation, or some parties thereof are endangered. §44. The cause must with circumspection be weighed by all the Elders, the decision and judgement approved of the whole Church; ⟨p. 488⟩it may not be managed by any several mans private authority, or swayed by the Minister alone. For this power is not appropriated by Christ to some few, or to the Ministers only (howsoever the execution be devolved by the Church to a few, or to the Minister alone) but to the whole Church, If he will not vouchsafe to hear them and others tell it unto the Church. 3The Kings of the Gentiles reign over them; but ye shall not be so. Wherefore the consent and decree of the Church is to be expected; 1. Because of Gods express commandment to this purpose. 2. That no man be injured. 3. That the process may be better authorised. 4. That the Ministry of the Church grow not unto an Oligarchy, or a Papistical sovereignty of some few persons.
That we kindle no schisms, not give occasion of scandal and offence in the Church, whilst good men see many at variance between themselves, that grievous evils follow one another on the head, and that the Church is divided: These evils, if the Ministers see, or fear, they may not proceed, but warn and exhort both privately and publicly. If they profit nothing hereby, they are held excused: Blessed are they which hunger and thirst after righteousness; 1for they shall be filled: Others shall give an account of their obstinacy.
That we kindle no schismes, not give occasion of scandall and offence in the Church, whilst good men see many at variance between themselves, that grievous evils follow one another on the head, and that the Church is divided: These evils, if the Ministers see, or feare, they may not proceed, but warne and exhort both privately and publikely. If they profit nothing hereby, they are held excused: Blessed are they which hunger and thirst after righteousnesse; 1for they shall be filled: Others shall give an account of their obstinacy.
The differences are many and manifest: §11. Ecclesiastical discipline is executed by the Church: the civill power by the Judge or Magistrate. §22. In the civill state judgement is exercised according to civill and positive laws: in the Church, judgement proceedeth according to Gods Laws and Word. §33. The power of the Keys, committed unto the Church, dependeth on Gods Word; and the Church exerciseth her authority by the Word, when it denounceth the anger and wrath of God against Infidels and unrepentant persons, and punisheth the obstinate with the Word only; yet so, as that this punishment pierceth even unto their consciences: the civill power is armed with the Sword, and punisheth the obstinate with corporal punishments only. §44. The judgement of the Church hath degrees of admonition; and if repentance interpose it self, it proceedeth not to punishment: the civill judgement and the Magistrate proceeds to punishment, though the offender repent. §55. The end and purpose of the Church is, that he which hath offended should repent, and be saved for ever: the end and purpose of the Magistrate is, that the offender be punished; and so peace and external order and discipline be maintained in the Common-wealth. §66. As the Church proceedeth against refractary and obstinate persons only; so it is bound to reverse and retract her judgement and punishment, if there come repentance: but the Magistrate, when he hath once punished, is not bound to recall his judgment and punishment, neither is he able sometimes to revoke and repeal it. The Thief repenteth on the Cross, and is received of Christ into Paradise: nevertheless, the Magistrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Common-wealth. So oftentimes the discipline of the Church hath place, where there is no place for civill judgement; as when the Church casteth out of her congregation the impenitent, and accounteth them no more for her members, whom notwithstanding the civill Magistrate tolerateth. And contrariwise, the civill government oft-times exileth those, whom the Church receiveth; as when the Magistrate punisheth Adulterers, Robbers, Thieves, and doth no more reckon them for members of the Common-wealth, whether they repent, or continue obstinate; whom yet the Church (if they repent) abandoneth not, but receiveth.
Wherefore the difference of the Ecclesiastical and civill power is apparent and manifest. There remain objections of the Adversaries of Ecclesiastical Discipline, whereunto we will in few words make answer.
Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest. There remaine objections of the Adversaries of Ecclesiasticall Discipline, whereunto wee will in few words make answer.
Object. 1. The charge and office of the Keys is no where commanded: Therefore it is not to be ordained in the Church; and by consequent, no man ought to be excluded from the Sacrament.
Object. 1. The charge and office of the Keyes is no where commanded: Therefore it is not to be ordained in the Church; and by consequent, no man ought to be excluded from the Sacrament.
Ans. The Antecedent is false; because frequently in Scripture manifest testimonies of this charge and commission are extant:1 I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth shall be bound in heaven. Here in plain words is expressed the power of the keys committed to all ministers of the word. Moreover, what this office or charge of the keys committed to the Church is, and how the Church must discharge this charge and function, Christ likewise plainly advertiseth and declareth: If he will not vouchsafe to hear them, tell it to the Church: 2and if he refuse to hear the Church also let him be unto thee as an heathen man, and a publican. Verily, I say unto you, Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye loose on earth, shall be loosed in heaven. These things given thus in precept by Christ, Paul also doth in the thing it self confirm:3 Let such a one be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus. When ye come together into one place, this is not to eat the Lords Supper. 4If any man obey not your savings, note him by a letter, and have no company with him that he may be ashamed. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, 5that they may learn not to blaspheme. In the Prophets also are manifest testimonies, in which this is apparent to have been commanded by God:6 What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts: and I desire not the blood of bullocks, nor of lambs, nor of goats. 7He that killeth a bullock, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swines blond: he that remembereth incense, as if he blessed an idol. I spake not unto your fathers, nor commanded them,
There are other places also of Scripture besides these, where it is commanded, that all professed wicked persons be excluded from the Church, and the use of the sacraments: as, wheresoever is reprehended the unlawful use of the sacraments: Likewise, wheresoever the Ministers are commanded to receive only such for members of the Church as profess faith and repentance. Rep. God indeed forbiddeth the ungodly to come unto the Sacraments, but he willeth not that the Church should forbid them. Ans. What God forbiddeth to have done in the Church, that will he have to be avoided by the discipline of the Church: and that God hath willed the Church to forbid and exclude professed ungodly persons, is manifestly proved by the fore-alleged places.
There are other places also of Scripture besides these, where it is commanded, that all professed wicked persons be excluded from the Church, and the use of the sacraments: as, wheresoever is reprehended the unlawfull use of the sacraments: Likewise, wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance. Rep. God indeed forbiddeth the ungodly to come unto the Sacraments, but he willeth not that the Church should forbid them. Ans. What God forbiddeth to have done in the Church, that will he have to be avoided by the discipline of the Church: and that God hath willed the Church to forbid and exclude professed ungodly persons, is manifestly proved by the fore-alledged places.
1That Order is to be observed in executing the office of the Keyes which Christ himselfe, Matth. 18. hath set downe. §1When a man hath committed some private trespasse, he must first be courteously admonished by one, according to the commandement of Christ:2 §2If thy brother trespasse against thee, goe and tell him his fault between him and thee alone: if hee heare thee, thou hast wonne thy brother. Moreover, if being admonished by one, he doth not yet repent, he must be againe privately admonished by thee, taking one or two with thee. And such admonitions must be done according to Gods word, and with signification of good will towards the offender; and that not but for causes just, weighty, and necessary. And if neither so admonished by one or two hee repent, hee is to be corrected by the whole Church. Which also Christ hath commanded.§3 If hee will not vouchsafe to heare them, tell it unto the Church. Now, if a man transgress publikely by offending of the whole Church, he must also publikely be corrected by the Church, according as his trespasse is. §4If neither yet he will repent, being admonished and chastised by the Church, whether it be he that committed a private trespasse, or he that committed a publick offence, at length excommunication must be inflicted by the Church, as the extreme and last remedy to correct men obstinate and impenitent: even as also Christ himself commandeth in these words next following the place before alledged, If he refuse to heare the Church also, let him be unto thee as an Heathen man, and a Publican. In these words Christ expresly commandeth all, whosoever, being after this sort admonished by the Church, will not repent, to be by the common consent of the Church excommunicated, untill they repent. This then is the lawfull course of reclaiming such as goe aside, and refractary persons in Christs Church, if the degrees prescribed be observed in the execution. The degrees prescribed are foure: 1. A brotherly private admonition. 2. An admonition by many. 3. An admonition by the Church, 4. The publike deceee and sentence of the Church. The first and second degree take place in private offences; the third, in notorious and grievous publike crimes or scandals; the fourth, in a case of contumacy, in which only the Church proceedeth to excommunication, reputing the obstinate party for an Heathen and Publican;
CHrist hath given to his Church the power of Excommunication, not for the destruction of the sinner which is to be excommunicated, but for his edification and salvation. Wherefore the end of this discipline is not to establish the soveraignty and tyranny of the Ministers: The Kings of the Gentiles reign over them; 1but ye shall not be so. The Ministers themselves must most of all be subject to this discipline, and with this bridle they are specially contained within the bounds of their vocation; because the Keyes belong not to Ministers alone, but to the whole Church. Much lesse is this the end of Ecclesiasticall discipline, that wretched sinners should be vexed, oppressed,2 and driven to desperation (these are the slanders of the enemies of this discipline) but the true ends are those which the Apostle delivereth and sheweth: §11. That the rebellious, by this means disgraced and terrified, may bethinke themselves and repent, Let such a man be delivered unto Sathan,3 for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. §22. Lest other Christians, by the example and conversation of wicked ones, should be corrupted. For, one scabbed sheep, unlesse he be cured or excluded, may infect the whole flock; and a litle leaven leaveneth the whole lump. Your rejoycing is not good: 4know ye not that a little leaven leaveneth the whole lump? §33. That others may be put in feare of offending; Them that sin, rebuke openly, that the rest may feare. §454. That the Church be not defaced with scandals, and to avoid the profanation of the Sacraments, and Gods anger consequent thereon: Purge out therefore the old leaven,6 that yee may be a new lump, as yee are unleavened: For Christ our Passeover is sacrificed for us. These then are the ends and uses of Ecclesiasticall discipline or excommunication.
The abuses that are to be avoided in Excommunication, are; 1. That the degrees of admonition be not neglected,1 and that we begin not preposterously from the last, but from the first. §1First therefore let private admonition take place, and let him be gently and courteously admonished, which hath offended; and let the admonition be a detecting and reproofe of his errour out of Gods Word, and an exhortation to amendment. §22. Let it be done in such sort as it ought; that is, according to Gods Word, with signification of our brotherly love, and desire of succouring them that erre, and that to their salvation. For, God will not execute anothers sentence, but his owne: Therefore our offending brother must not presently be reckoned for an enemy, or aliant from the Church, but be admonished as a brother; according to that of the Apostle: Yet count him not as an enemy, 2but admonish him as a brother. §33. Let it be done on just, weighty, and necessary causes, and not on wrong, doubtfull, and causes of no importance. Wee may not proceed on every suspicion to Excommunication, but upon urgent necessity, as Physicians, who come not to lancing, untill meere necessity inforce them. Now, this necessity is then, when errours against the foundation of faith, and open out rages are obstinately maintained, and the whole congregation, or some parties thereof are indangered. §44. The cause must with circumspection be weighed by all the Elders, the decision and judgement approved of the whole Church; ⟨p. 488⟩it may not be managed by any severall mans private authority, or swayed by the Minister alone. For this power is not appropriated by Christ to some few, or to the Ministers onely (howsoever the execution be devolved by the Church to a few, or to the Minister alone) but to the whole Church, If hee will not vouchsafe to heare them and others tell it unto the Church. 3The Kings of the Gentiles reign over them; but ye shall not be so. Wherefore the consent and decree of the Church is to be expected; 1. Because of Gods expresse commandement to this purpose. 2. That no man be injured. 3. That the processe may be better authorised. 4. That the Ministery of the Church grow not unto an Oligarchy, or a Papisticall soveraignity of some few persons. §55. That the condemnation of the rebellious may be the more just. The last abuse to be prevented by Excommunication is, 5.
THe differences are many and manifest: §11. Ecclesiasticall discipline is executed by the Church: the civill power by the Judge or Magistrate. §22. In the civill state judgement is exercised according to civill and positive lawes: in the Church, judgement proceedeth according to Gods Lawes and Word. §33. The power of the Keyes, committed unto the Church, dependeth on Gods Word; and the Church exerciseth her authority by the Word, when it denounceth the anger and wrath of God against Infidels and unrepentant persons, and punisheth the obstinate with the Word only; yet so, as that this punishment pierceth even unto their consciences: the civill power is armed with the Sword, and punisheth the obstinate with corporall punishments only. §44. The judgement of the Church hath degrees of admonition; and if repentance interpose it selfe, it proceedeth not to punishment: the civill judgement and the Magistrate proceeds to punishment, though the offender repent. §55. The end and purpose of the Church is, that hee which hath offended should repent, and be saved for ever: the end and purpose of the Magistrate is, that the offender be punished; and so peace and externall order and discipline be maintained in the Common-wealth. §66. As the Church proceedeth against refractary and obstinate persons only; so it is bound to reverse and retract her judgement and punishment, if there come repentance: but the Magistrate, when he hath once punished, is not bound to recall his judgment and punishment, neither is hee able sometimes to revoke and repeale it. The Thiefe repenteth on the Crosse, and is received of Christ into Paradise: neverthelesse, the Magistrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Common-wealth. So oftentimes the discipline of the Church hath place, where there is no place for civill judgement; as when the Church casteth out of her congregation the impenitent, and accounteth them no more for her members, whom notwithstanding the civill Magistrate tolerateth. And contrariwise, the civill government oft-times exileth those, whom the Church receiveth; as when the Magistrate punisheth Adulterers, Robbers, Theeves, and doth no more reckon them for members of the Common-wealth, whether they repent, or continue obstinate; whom yet the Church (if they repent) abandoneth not, but receiveth.
Ans. The Antecedenc is false; because frequently in Scripture manifest testimonies of this charge and commission are extant:1 I will give unto thee the keyes of the kingdome of heaven, and whatsoever thou shalt bind upon earth shall be bound in heaven. Here in plain words is expressed the power of the keyes committed to all ministers of the word. Moreover, what this office or charge of the keyes committed to the Church is, and how the Church must discharge this charge and function, Christ likewise plainly advertiseth and declareth: If he will not vouchsafe to hear them, tell it to the Church: 2and if he refuse to hear the Church also let him be unto thee as an heathen man, and a publican. Verily, I say unto you, Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye loose on earth, shall be loosed in heaven. These things given thus in precept by Christ, Paul also doth in the thing it selfe confirm:3 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus. When yee come together into one place, this is not to eat the Lords Supper. 4If any man obey not your savings, note him by a letter, and have no company with him that he may be ashamed. Of whom is Hymeneus and Alexander, whom I have delivered unto Sathan, 5that they may learn not to blaspheme. In the Prophets also are manifest testimonies, in which this is apparent to have been commanded by God:6 What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts: and I desire not the bloud of bullocks, nor of lambs, nor of goats. 7Hee that killeth a bullocke, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swines blond: he that remembreth incense, as if he blessed an idol. I spake not unto your fathers, nor commanded them, 8when I brought them out of the land of Egypt, concerning burnt-offerings and sacrifices. 9Unto the wicked said God; What hast thou to doe to declare mine ordinances, that thou shouldst take my covenant in thy mouth? Wherefore Christ also saith,10 Leave there thine offering before the Altar, and goe thy way; first be reconciled to thy brother, and then come and offer thy gift.
